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We are now tackling Part 3 of our series, “Rethinking Tithing.” This week, we shall study a little-known fact about Biblical tithing that may shock you.

In Parts 1 and 2, we saw that the Biblical basis for tithing is found in the Old Testament, particularly in the books of Leviticus and Deuteronomy. The specific tithing instructions given in these two books refer to the produce of the land and not to other forms of income.

Money was never an acceptable form of tithing in Jewish Law. As we have seen in Part 2 of this series, the idea behind tithing was not only to support the priestly system but also to help those in need and to build a stronger sense of community. And this support was in the form of eatable material such as cash crops and livestock.

 “A tithe of everything from the land, whether GRAIN from the soil or FRUIT from the trees, belongs to the LORD; it is holy to the LORD” – Leviticus 27:30 (NIV).

“Be sure to set aside a tenth of ALL THAT YOUR FIELDS PRODUCE each year. EAT the tithe of your GRAIN, NEW WINE and OLIVE OIL, and the firstborn of your HERDS and FLOCKS in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always” – Deuteronomy 14:22-23 (NIV).

“Moreover, we will bring to the storerooms of the house of our God, to the priests, the first of our GROUND MEAL, of our GRAIN offerings, of the FRUIT of all our trees and of our NEW WINE and OLIVE OIL. And we will bring a tithe of our CROPS to the Levites, for it is the Levites who collect the tithes in all the towns where we work” – Nehemiah 10:37-38 (NIV).

“Bring the whole tithe into the storehouse, that there may be FOOD in my house” – Malachi 3:10 (NIV).

These verses show that the tithe was something you put in your mouth and swallowed into your stomach, not something you deposited in your wallet or bank account. An argument has been advanced that the Jews in Old Testament times did not have a system of money used as a medium of exchange for goods and services, i.e., currency money as we know it today. This is inaccurate. The Old Testament Jews had a currency known as the shekel. To date, the shekel is still used as the official currency of Israel.

In the Old Testament, the shekel was used to buy slaves (Gen. 17:12), buy land (Gen. 23:16), pay court fines (Ex. 21:18–36), pay temple dues (Ex. 30:11–16), pay temple vow charges (Lev. 27:1–7), pay census taxes (Num. 3:47–48), and pay dowry (Deut. 22:29). The shekel was never used to pay the three tithes prescribed by the Law.

In Deuteronomy 14, God introduces a scenario where a Jew who lived too far from Jerusalem would find bringing the tithe (remember, the tithe was physical crops and animals) physically taxing.

“But if that place is too distant and you have been blessed by the LORD your God and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away), then exchange your tithe for silver, and take the silver with you and go to the place the LORD your God will choose. Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your God and rejoice” – Deuteronomy 14:24-26 (NIV).

Notice that the far-flung Jew was allowed to exchange his tithe (crops and animals) for silver, i.e., the shekel, and travel to Jerusalem with the money. On reaching Jerusalem, he was instructed to buy “cattle, sheep, wine or other fermented drink, or anything you wish” to present at the temple as his tithe. He was NOT ALLOWED to present the money at the temple as his tithe.

A monetized tithing system

There is an ulterior motive behind this monetization of the tithe; it is not as straightforward or innocent as it may seem on the surface. The motive behind it is the desire to increase church donations at the expense of a genuine concern for those in need.

This monetized tithing system has caused the Church to grow in power and influence over the centuries. This was particularly true during the Middle Ages when the Church became one of the most powerful institutions in Europe. The wealth and influence of the Church attracted many people who were more interested in gaining power and influence than in serving the poor. The priorities of the Church shifted. More emphasis is now placed on accumulating wealth and building elaborate buildings and monuments.

With time, the Church became increasingly disconnected from the needs of the poor. Run by avaricious leaders and filled by equally greedy congregants who clamour for wealth, the Church butchered the Gospel of Christ. She deceitfully injected Old Testament tithing practices and added a smattering of heresies, such as the sowing seed heresy, aimed at manipulating God to gain wealth. As Leonard Ravenhill says, “The early Church was married to poverty, prisons, and persecutions. Today the Church is married to prosperity, personality, and popularity.“

“Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” – 1 Timothy 6:10 (NIV).

It has been rightly said that greed is a black hole that sucks in everything around it. This monetized tithing system has sucked in many aspects of the true Gospel of Jesus Christ. I shall highlight two of them: good works and evangelism.

Good works

Throughout the New Testament, we see a heavy emphasis on good works, i.e., serving others and bringing positive change to needy individuals. Taking care of the poor (1 John 3:17), offering hospitality (1 Peter 4:9), and caring for widows and orphans (James 1:27) are just a few examples of good works that can make a real difference in people’s lives. Giving your money to a pastor who has a home, drives a car, and is sufficiently clothed is not a good work. It’s more like giving a cheeseburger to a cow. There is a difference between tithing and financing a luxury lifestyle. One pleased God under the Old Covenant, the other just makes you broke. But apparently, some pastors missed the memo and think riches are God’s way of saying, “Well done, My good and faithful servant.”

See the emphasis on and practice of good works in the New Testament Church:

“In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor” – Acts 9:36 (NIV).

“Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them” – Acts 9:39 (NIV).

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” – Galatians 6:9-10 (NIV).

“For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” – Ephesians 2:10 (NIV).

Evangelism

Attention to good works was very prevalent in the Church in its infancy and was an effective evangelistic tool. The early Church was largely made up of people who were not wealthy or powerful, people who saw it as their mission to help those who were less fortunate. Jesus did teach: “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” – Matthew 6:19–21, (NIV). Consider some of the teachings of the early Church fathers:

“Instead of the tithes which the law commanded, the Lord said to divide everything we have with the poor. And he said to love not only our neighbours but also our enemies, and to be givers and sharers not only with the good but also to be liberal givers toward those who take away our possessions” – Irenaeus, 130-200 AD.

“Christians love one another. They do not overlook the widow, and they save the orphan. The one who has ministers ungrudgingly to the one who does not have. When they see a stranger, they take him under their own roof and rejoice over him as a true brother, for they do not call themselves brothers according to the flesh but according to the soul” – Aristides, early 2nd century.

“The rich are in possession of the goods of the poor, even if they have acquired them honestly or inherited them legally” – John Chrysostom, 347-407AD.

These good works ended up being a means through which the Holy Spirit persuaded people of the genuineness of the Gospel. For example, when a plague struck Caesarea in the early fourth century, it found the population already weakened by a preceding famine and war. The city’s inhabitants started to leave in search of safety in the countryside, leaving the diseased behind. Christians in the city chose to stay behind. Eusebius, a bishop and early Church historian, wrote in “The Church History”: “All day long some of them [the Christians] tended to the dying and to their burial, countless numbers with no one to care for them. Others gathered together from all parts of the city a multitude of those withered from famine and distributed bread to them all.” Eusebius continues to note that this unusual show of compassion in the midst of the plague caused the Christians’ faith to be “on everyone’s lips, and they glorified the God of the Christians. Such actions convinced them that they alone were pious and truly reverent to God.” Isn’t this what Jesus had in mind when He said: “In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven”? – Matthew 5:16 (NIV).

A few centuries after Eusebius, Julian the Apostate, the last pagan emperor of Rome, did acknowledge that the Christian practice of compassion was a major contributing factor in the making of the Christian faith into a cultural force. Julian was raised as a Christian but later rejected Christianity and became a follower of paganism. He sought to restore paganism and the old Roman ways and to shoot down Christianity. He restored pagan temples, promoted pagan education, and pulled the plug on Christian privileges. Despite all his efforts, the Christian faith thrived. Julian acknowledged the power behind Christians’ good works in a letter to a pagan priest: “When it came about that the poor were neglected and overlooked by the [pagan] priests, then I think the impious Galileans [Christians] observed this fact and devoted themselves to philanthropy. [Christians] support not only their poor, but ours as well. All men see that our people lack aid from us.”

What can we make of all this?

First, the monetization of the tithe has led to a slow but sure de facto change in the qualifications of a church leader. Paul writes to Titus that “since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, NOT PURSUING DISHONEST GAIN” – Titus 1:7 (NIV). Contrary to Paul’s instructions, modern churches are infested with materialistic leaders who present themselves as people of immense faith but, in reality, prioritize their own interests over the needs of their congregation.

Second, the monetization of the tithe has led to an unequal distribution of resources within the Church. A wealthy Christian might be able to pay his tithe simply by writing a cheque, but a poorer Christian will struggle to meet the required amount with his or her meagre income. Remember, as we saw in Part 2 of this series, the Old Testament tithe was enacted in such a way as to lessen the burden on poorer Jews and also ensure the basic needs of the poor were catered for.

This callousness of the modern Church creates a sense of inequality and resentment within the Church and goes against the biblical principles of caring for the poor and marginalized.

Third, greed in the Church that has birthed the monetized tithing system has been a source of torment for people throughout history. Greed exploits vulnerable people and collects tithes on the basis of fear and coercion. Greed uses religion as a tool to gain material wealth, promising divine help and miracles in exchange for money. Greed has undermined the credibility of the Gospel and eroded its sanctity. Greed has led people away from the faith and hurt those who have stuck to its heretical beliefs.

Greed in the church has birthed the prosperity gospel, a controversial religious belief that equates material wealth with spiritual success. Instead of promoting true generosity and compassion, the prosperity gospel encourages a self-centred pursuit of wealth and personal gain. The negative effects of this misguided belief system can be seen in the behaviour of church leaders who use their position of influence to amass personal fortunes at the expense of their congregants. The proliferation of the prosperity gospel highlights the dangers of allowing greed to distort one’s understanding of the true Gospel. Mbugua et al in their book Prosperity? Seeking The True Gospel, write, “One of the problems of the prosperity gospel’s solution is that it is very similar to the cause of the problem. Adam and Eve lacked satisfaction in what they had in God, pursuing pleasure outside of their relationship with God and in addition to what he had promised. Similarly, the prosperity gospel, instead of proclaiming that God is more than enough, invites us to seek Him in order to attain additional material pleasures.”

Jesus’ message to the modern Church steeped in greed is: “These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. ‘I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest and repent’” – Revelation 3:14-19 (NIV).

Conclusion

Pastors who insist on tithing under the new covenant and additionally replace crops and animals with money are taking advantage of the faith of others. Authentic tithing, as taught in the Old Testament, used crops and livestock as an offering to God while incorporating the notion of charity and compassion for the less fortunate.

Nobody should use their faith as a tool to secure wealth. Jesus and His apostles emphasized the importance of compassion, generosity, and selflessness. At no time did they use faith to justify greed or materialism. The modern Church’s use of faith as a tool to accumulate wealth is a result of focusing on personal gain rather than on spiritual growth or the well-being of the community.

Heber J. Grant once said, “What I count as real prosperity… is the growth in a knowledge of God, and in a testimony, and in the power to live the gospel and to inspire our families to do the same. That is prosperity of the truest kind.” In the end, true wealth and fulfilment come from the forgiveness of sin and the cultivation of a genuine relationship with God through Jesus Christ. Real happiness and contentment have nothing to do with one’s financial situation. While financial stability is important, it must not be the chief focus of one’s life, as taught in the prosperity gospel.

“Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” – Luke 12:15 (NIV).

This is Part 2 of a series titled “Rethinking Tithing.” In this series, we shall explore the historical and cultural contexts of tithing and examine its relevance in the modern-day church.

Last week we learned that the Old Testament embodied the Mosaic Covenant, which was a divine legal agreement exclusively between God and the Jewish nation.

In Part 2 of this series, we shall see that the Mosaic Law dictated three tithes and not just one as is taught in charismatic churches. It is important to note that the Mosaic Law drives home the fact that one must give all three tithes, and failure to do so attracts God’s curses.

“However, if you do not obey the LORD your God and DO NOT CAREFULLY FOLLOW ALL his commands and decrees I am giving you today, all these curses will come on you and overtake you” – Deuteronomy 28:15 (NIV).

“For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it” – James 2:10 (NIV).

Partial obedience to the Mosaic Law was not acceptable in the eyes of God. This is exemplified in the story of King Saul, who lost favour with God for failing to fully obey His commands (see 1 Samuel 15).

The three tithes mentioned in the Law are the Levitical tithe, the Festival tithe, and the Poor tithe. Each had a specific purpose and was intended to support different groups within Israelite society.

Levitical Tithe

“The LORD said to Aaron, ‘You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites. I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting’” – Numbers 18:20-21 (NIV).

The Levites (descendants of Aaron), who received the first tithe, were a tribe that was set apart for service to God. The first tithe required that every farmer in Israel set aside one-tenth of their produce each year and give it to the Levites. God had made it clear that the Levites were not permitted to inherit or own land. Therefore, this first tithe was the Levites’ primary source of sustenance, and it allowed them to focus on their religious duties without worrying about providing for themselves.

In contrast to God’s requirements for the tithe-receiving Levites, modern pastors who insist on receiving tithes own extensive personal properties. Joel Osteen, for instance, pastor of Lakewood Church in Houston, Texas, has an estimated net worth of $100 million. Kenneth Copeland, founder of Kenneth Copeland Ministries, has an estimated net worth of $300 million. Benny Hinn, founder of Benny Hinn Ministries, has an estimated net worth of $60 million. Chris Oyakhilome, a Nigerian pastor and founder of Christ Embassy, has an estimated net worth of $50 million. And the list goes on.

What pastor on this good earth forfeits all rights to own personal property so that he and his family can live exclusively on the tithes he receives from his congregation?

Festival Tithe

“But you are to seek the place the LORD your God will choose from among all your tribes to put his Name there for his dwelling. To that place you must go; there bring your burnt offerings and sacrifices, your tithes and special gifts, what you have vowed to give and your freewill offerings, and the firstborn of your herds and flocks. There, in the presence of the LORD your God, you and your families shall eat and shall rejoice in everything you have put your hand to, because the LORD your God has blessed you” –  Deuteronomy 12:5-7 (NIV).

“Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always” – Deuteronomy 14:22-23 (NIV).

The Festival Tithe, also known as the Festival Offering or Festival Contribution, was an important part of ancient Jewish religious practice. This type of tithe was given during three annual festivals, namely the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. It was used to support the religious celebrations and feasting associated with these festivals.

The Festival tithes were meant to be a way for the Israelites to express their gratitude to God for the blessings of the harvest as well as to celebrate their religious heritage and identity. This tithe was also a reminder of the importance of community and the responsibility of each individual to contribute to the common good.

Two things to note about the Festival Tithe. First, unlike the Levitical Tithe, the tither of the Festival Tithe was allowed to eat the tithe together with others as part of the joyful festival celebration. This Festival Tithe was consumed by the Levites, the tither, the tither’s family, the tither’s servants, and other Israelites. Second, again unlike the Levitical Tithe, the act of rejoicing in the Lord’s presence was a crucial component of the Festival Tithe.

Which church on this good earth invites the entire congregation, together with their families and employees, to come and enjoy their tithe in the Lord’s presence?

The Poor Tithe

“At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands” – Deuteronomy 14:28-29 (NIV).

“When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the foreigner, the fatherless and the widow, so that they may eat in your towns and be satisfied. Then say to the LORD your God: “I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them” – Deuteronomy 26:12-13 (NIV).

The Poor Tithe was given every third year and was used to provide for the needs of the Levites (who had no land of their own) as well as for the needs of widows, orphans, and foreigners living in the community. There are three things to note about the Poor Tithe.

First, the Poor Tithe was exclusively for the needy. The Law listed the needy as the Levites who owned no land in Israel, widows, orphans, the fatherless, and foreigners. Second, unlike the Levitical and Festival Tithes, the Poor Tithe did not go to the Jerusalem temple storehouse but was to remain in the towns so that “the fatherless and the widows who live in your towns may come and eat and be satisfied.” Third, the Poor Tithe was given once every three years.

Which church on this good earth gives its tithe to the landless, widows, orphans, the fatherless, and foreigners?

What can we make of all this?

First, in view of the fact that there are actually three tithes prescribed under the Mosaic Law, it follows that the tithing amount has to be more than the 10% demanded by pastors. In one year, the Jews gave a Levitical Tithe (10%), a Festival Tithe (another 10%), and a Poor Tithe which we shall place at an annual 3.3% since this tithe was given once after a period of 3 years. If you add these figures, a tithing Christian should give 23.3% and not 10%.

John MacArthur, pastor of Grace Community Church in Sun Valley, California, notes: “So when someone says the Jew gave ten percent, that isn’t true. The Jew gave twenty-three percent to begin with. It was for the poor people, the widows, and people who didn’t have anything to eat. So they were funding the people who ran the government, which were the Levites; they were providing for national feasts through the festival tithe; and they gave for the welfare program. All this was funding for the national entity. All three of these were taxation, not freewill giving to God. Tithing was always taxation so that the programs of the government could run: the priestly program, the national religious program, and the welfare program.”

Second, anyone examining these three tithes will observe the utmost care and concern that God had for the poor of the land. These tithes served as safeguards that ensured the poor were not oppressed or taken advantage of and were provided for in times of need. The Levitical Tithe catered for the Levites who were considered poor on account of not owning any land in Israel. The Festival Tithe promoted generosity and goodwill for all, including the poor in society. The Poor Tithe was set aside to provide for the needs of the less fortunate members of the community.

Take, for instance, the Mosaic Law’s instructions concerning the tithing of animals. The Law says, “Every tithe of the herd and flock—every tenth animal that passes under the shepherd’s rod —will be holy to the LORD” – Leviticus 27:32 (NIV). This meant that every tenth animal that a Jewish herdsman had was to be offered to the Lord as a tithe, and he got to keep the first nine. If the herdsman had less than nine animals, he would tithe none of them and keep them all. If he had ten to nineteen animals, he would tithe one. If he had twenty-one to thirty-nine animals, he would tithe two, and so forth. This tithing rule considered the reduced circumstances of the poor who owned few animals but placed a heavier charge on the wealthy.

Tithing under the Mosaic Law has its roots in God’s concern for the poor and those in need. God’s plan was that through these three tithes, individual Jews would contribute to the welfare of their community and help alleviate poverty and suffering. This spirit of concern for the poor is God’s heartbeat throughout the Bible. God calls us to “defend the weak and the fatherless; uphold the cause of the poor and the oppressed. Rescue the weak and the needy; deliver them from the hand of the wicked” – Psalms 82:3-4 (NIV). Caring for the less privileged in society serves as a powerful force for social justice and solidarity. As Robert Ingersoll said, “We rise by lifting others.”

In contrast, today’s charismatic churches demand a full 10% even from those in dire financial straits. This lack of consideration for the underprivileged exposes a major shift from the true Gospel of Christ. While the early church was seen to devote time to providing succour for the less privileged (see Acts 20:25; Romans 12:13; Ephesians 4:28; Galatians 2:10, 6:2; Hebrews 13:16; 1 John 3:17), the contemporary church appears to prioritize the financial gain of religious leaders over the well-being of their less fortunate followers. This charismatic version of tithing has seen church leaders live lavish lifestyles while their congregants struggle to make ends meet. To such religious leaders, James writes: “Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have dishonored the poor” – James 2:5-6 (NIV).

Someone once said, “When greed and ambition take over, even the purest intentions can be corrupted, leading to the exploitation of the very people a church is meant to serve.” Charismatic church leaders manipulate Biblical texts on tithing to teach that tithing is a New Testament requirement. They coerce their congregants to tithe in exchange for promises of salvation or prosperity, frequently employing emotionally manipulative tactics and fear-based messages to guilt congregants into tithing. They then use this money to buy themselves homes and cars while members of their congregation struggle to afford basic necessities. Apparently, nothing says “good shepherd” like a pastor with a yacht and a mansion while their flock is left drowning in debt.

As we noted in Part One of this series, God is not obligated to prosper anyone tithing under the new covenant. So as to explain away the never-ending scarcity of their tithing congregants, these church leaders peddle the false narrative that their poverty is a result of a lack of faith, implying that Christians who are poor are responsible for their own misfortune. This harmful and misguided belief not only perpetuates the cycle of poverty but also immortalizes the harmful idea that wealth is a sign of righteousness and poverty is a sign of moral failing.

Conclusion

“But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the Spirit you received, or a different gospel from the one you accepted, you put up with it easily enough” – 2 Corinthians 11:3-4 (NIV).

It’s surprising how ignorant Christians can be of the Scriptures despite the Bible being the foundation of their faith. Many Christians today have a superficial understanding of the Bible and rely on the interpretations of their pastors and religious leaders without delving into the text themselves. This lack of biblical knowledge has given rise to false teachings that have in turn led many away from the simplicity of the Gospel. Sadly, there is no shortage of church leaders seeking to take advantage of ignorant Christians.

You cannot be a follower of Christ without being a student of the Scriptures. The Bible educates us about God’s character, His plan for humanity, and the principles that underpin the Christian faith. Your Bible will deepen your faith and build a strong foundation for your beliefs so that you “will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming” – Ephesians 4:14 (NIV).

Purpose to prioritize your study of the Scriptures as an integral part of your spiritual growth and journey. Make a deliberate effort to study the Scriptures regularly, meditate on its teachings, and apply them to everyday life. Your eternal well-being depends on it.

Starting this week, I shall embark on a series titled “Rethinking Tithing.” Through this series, we will explore the historical and biblical references related to tithing and examine different interpretations of its relevance in New Testament Christianity.

This being a very wide topic, I will have to break it down into weekly segments. Each segment will focus on a specific facet of tithing and provide in-depth analysis and examples. By the end of the series, you will have a comprehensive understanding of tithing.

I’ll start this week by laying a foundation. I’ll define the terms tithing, testament, and Mosaic Law. This foundation is important in understanding other aspects of the topic that we shall discuss in the coming weeks. It is therefore crucial to have a proper foundation in order to get the right picture.

What is tithing?

Tithing can be defined as the practice of giving the church a tenth of one’s income for the purpose of supporting its work and mission. Tithing is seen as a way Christians demonstrate their faith and devotion to God.

The practice of tithing has its origins in the Old Testament Law. Tithes came in a variety of forms: first, the Levites received a tenth of the Israelites’ crop harvest and animals (Numbers 18:24). In turn, these Levites gave the priests who worked in the temple a tenth of what was given to them (Numbers 18:25–29).

Understanding testaments

A reader of the Bible will notice that the book is divided into two parts named Testaments. The word testament,” as used in the Bible, refers to a covenant, an agreement between two people, or a dispensation that we might think of as a significant period in which God engaged in specific ways with humanity.

The Old Testament is composed of 39 books and focuses on the history of the Jewish people, while the New Testament contains 27 books and centres around the life and teachings of Jesus Christ.

A covenant is exclusive by its very nature, as it defines the terms of specific agreements between God and an individual or individuals. Outsiders who are not parties to the agreement do not have any legal right to claim the benefits or protections established by the covenant.

Understanding the Old Testament

It is important to understand that the Old Testament, or Covenant, was contracted between God and the Jewish people to the exclusion of Gentiles. The term Gentile is used in Jewish and Christian contexts to refer to non-Jews.

The Old Testament Covenant is classified by historians as a Suzerain-Vassal Covenant. This is a covenant where a superior party, in this case, God, promises to rule as a suzerain (king), and the inferior party, Israel, is regarded as the superior’s vassal. In accordance with this covenant, God served as Israel’s protector, provider, and leader throughout the Old Testament. This covenant was a conditional covenant that required obedience from Israel in exchange for God’s blessings and protection.

The actual enactment of the Old Testament or Covenant between God and the Jewish people is recorded in Exodus 19–24, and the Pentateuch books of Leviticus, Numbers, and Deuteronomy shed more light on the terms of this covenant. The location where the old covenant was executed was Mount Sinai (also known as Mount Horeb) after God had led them out of Egyptian slavery.

“Then Moses went up to God, and the LORD called to him from the mountain and said, ‘This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel:  You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself.  Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.” Exodus 19:3-6 (NIV).

Keeping in mind that a covenant is strictly between two parties, we understand that under the old covenant, the parties involved were God and the nation of Israel. This old covenant DOES NOT give a nod to non-Jews, that is to say, Gentiles were not included in it. The following verses show the Gentiles were given the brush-off as far as the old covenant was concerned:

“These are the commands the LORD gave Moses at Mount Sinai FOR THE ISRAELITES” –  Leviticus 27:34 (NIV).

“It will not be like the covenant I MADE WITH THEIR [JEWISH] ANCESTORS when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord” – Hebrews 8:9 (NIV).

“The LORD our God made a covenant WITH US [JEWS] at Horeb. It was not with our ancestors that the LORD made this covenant, but with us, with all of us who are alive here today” – Deuteronomy 5:2-3 (NIV).

 “These are the terms of the covenant the LORD commanded Moses to MAKE WITH THE ISRAELITES in Moab, in addition to the covenant he had made with them at Horeb” – Deuteronomy 29:1 (NIV).

“Listen to the terms of this covenant and tell them to the people of Judah and to those who live in Jerusalem. Tell them that this is what the LORD, the God of Israel, says: ‘Cursed is the one who does not obey the terms of this covenant— the terms I commanded YOUR ANCESTORS [JEWS] when I brought them out of Egypt, out of the iron-smelting furnace. I said, Obey me and do everything I command you, and you will be my people, and I will be your God. Then I will fulfill the oath I swore to YOUR [JEWISH] ANCESTORS, to give them a land flowing with milk and honey — the land you possess today.’ I answered, ‘Amen, LORD.’ The LORD said to me, ‘Proclaim all these words in the towns of Judah and in the streets of Jerusalem: Listen to the terms of this covenant and follow them. From the time I brought YOUR [JEWISH] ANCESTORS up from Egypt until today, I warned them again and again, saying, Obey me. But they did not listen or pay attention; instead, they followed the stubbornness of their evil hearts. So I brought on them all the curses of the covenant I had commanded them to follow but that they did not keep.” – Jeremiah 11:2-8 (NIV).

In Jesus’ mind, the Mount Sinai Covenant was a factual agreement between God and the Jewish people. We see this in the Gospel story where a Canaanite woman, a Gentile, approached Jesus with the request for Him to heal her demonized daughter in Matthew 15:21–28. Jesus’ response to her was, “It is not right to take the children’s bread and toss it to the dogs” Matthew 15:26 (NIV). The children referred to here are the Jewish people, and the bread is the Sinai Covenant in which God promised to bless the Jews if they kept the terms and conditions of the covenant. Dead certain, dogs here refer to the Gentiles.

Paul also makes mention of this alienation of Gentiles from the Old Covenant: “Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands) — remember that at that time YOU WERE SEPARATE FROM CHRIST, EXCLUDED FROM CITIZENSHIP IN ISRAEL AND FOREIGNERS TO THE COVENANTS OF THE PROMISE, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ” – Ephesians 2:11-13 (NIV).

The Mosaic Law

The Sinai Covenant contains the Mosaic Law. This Law contains 613 commandments and regulations that governed all aspects of Jewish life, including religious practices, social interactions, and dietary restrictions.

Tithing is part and parcel of the Mosaic Law. As noted above, the Mosaic Law was specific to the Israelites, and it was fulfilled and superseded by the coming of Jesus Christ and the establishment of the new covenant. The requirement to tithe is not explicitly stated in the New Testament, nor does it contain any direct commandment to tithe. Instead, it emphasizes the principles of generosity, sacrificial giving, and supporting those in need.

Understanding the New Testament

The New Testament contains teachings and stories about Jesus Christ and his life, death, and resurrection. It is considered the foundation of Christianity and is composed of 27 books written by various authors.

Non-Jews (Gentiles) cannot claim the benefits of the old covenant, nor can they be held to its laws and commandments. In the New Testament, Jesus established a new covenant with his followers that extended to all nations and peoples. This covenant was based on faith in Jesus rather than adherence to the laws and commandments of the old covenant. As such, non-Jews who follow Jesus are not bound by the old covenant but are instead part of the new covenant established through his death and resurrection which also incorporates both Jews and Gentiles.

There are four things to note about the New Testament or covenant:

1. The new covenant extends to the Gentiles

Speaking of the Messiah (Jesus) God says: “It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth” – Isaiah 49:6 (NIV).

The Apostles Paul and Barnabas testified of this inclusion of Gentiles in this New Covenant: “From Attalia they [Paul and Barnabas] sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. On arriving there, they gathered the church together and reported all that God had done through them and how he had opened a door of faith to the Gentiles. And they stayed there a long time with the disciples” –  Acts 14:26-28 (NIV).

Paul also said: “Therefore I want you to know that God’s salvation has been sent to the Gentiles, and they will listen!” – Acts 28:28 (NIV).

2. The new covenant does not include the civil and ceremonial aspects of the Old Testament

The Mosaic Law has three categories: civil, ceremonial, and moral rules. The old covenant’s moral principles are explicitly upheld by the new covenant, but its ceremonial and civil regulations are no longer in force.

“First he said, ‘Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them’ —though they were offered in accordance with the law. Then he [Jesus] said, ‘Here I am, I have come to do your will.’ He sets aside the first to establish the second. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all” – Hebrews 10:8-10 (NIV).

“This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings —external regulations applying until the time of the new order” – Hebrews 9:9-10 (NIV).

Under the new covenant, Jesus accomplished our righteousness “by setting aside in his flesh the law with its commands and regulations” – Ephesians 2:15 (NIV). The commands and regulations mentioned here include the requirement to tithe.

After Pentecost, the early church’s writings do not breathe a single word about tithing. Instead, what we observe is the gradual drifting away from the temple by the early Christians as we advance through the book of Acts (Acts 2:44–45). In Acts 4:34–37, the early Christians sold their properties and brought the proceeds to the Apostles to be distributed to those in need among them. The end result was that “there were no needy persons among them” – Acts 4:34 (NIV). There was no tithing practiced, and the proceeds from the sales were to specifically benefit the poor among the believers and not church leaders.

3. The new covenant is better and superior to the old covenant

“But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises. For if there had been nothing wrong with that first covenant, no place would have been sought for another. But God found fault with the people and said: ‘The days are coming, declares the Lord, when I will make a new covenant with the people of Israel and with the people of Judah. It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them,’ declares the Lord” – Hebrews 8:6-9 (NIV).

4. The new covenant has only one requirement

As we have noted above, the old covenant had 613 laws. Israel’s receipt of God’s blessings hinged on their adherence to these laws. The fulfillment of these laws demonstrated Israel’s fidelity and trust in God, whereas disobedience threatened to erode their relationship with Him and consequently the blessings that came with it. In essence, God’s blessings were not automatic but were mediated by Israel’s obedience to the old covenant’s laws.

The new covenant has only one requirement: belief in Jesus. This requirement is based on the idea that Jesus’ death and resurrection provided salvation for humanity; something that the old covenant was unable to do. What we are to believe is that Jesus’ one-time sacrifice on the cross was enough to settle our debt of sin and reconcile us to God, giving us right standing with Him. We do not need to add the old covenant laws or our own works and efforts to earn God’s favour. The sacrifice of Jesus is sufficient, as the writer of Hebrews explains: “We have been made holy through the sacrifice of the body of Jesus Christ once for all” – Hebrews 10:10 (NIV). Tithing was part of Jewish law, and Christians are called to have faith in Jesus and not rely on legal observances such as tithing to dictate their blessings.

The following verses show that all one needs to do in this new covenant is to believe in Jesus.

“After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. ‘The time has come,’ he said. ‘The kingdom of God has come near. Repent and believe the good news!’ – Mark 1:14-15 (NIV).

“He [Jesus] came as a witness to testify concerning that light, so that through him all might believe” –  John 1:7 (NIV).

“Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” –  John 3:18 (NIV).

“Jesus answered, ‘The work of God is this: to believe in the one he has sent’” – John 6:29 (NIV).

“I told you that you would die in your sins; if you do not believe that I [Jesus] am he, you will indeed die in your sins” – John 8:24 (NIV).

“They replied, ‘Believe in the Lord Jesus, and you will be saved —you and your household’” –  Acts 16:31 (NIV).

“This righteousness is given through faith in Jesus Christ to all who believe” – Romans 3:22 (NIV).

Understanding giving

Giving in the New Testament is always mentioned in relation to the poor and traveling missionaries. There are numerous examples of Jesus and the early church prioritizing the needs of the marginalized and vulnerable in their giving. In Matthew 25:35–40, Jesus teaches that caring for the needy is equivalent to caring for Him: “Whatever you did for one of the least of these brothers and sisters of mine, you did for me.” The early church in Acts also prioritized giving to the poor with believers selling their possessions and sharing their resources to ensure that no one was in need. In Galatians 2:10, Paul writes that the early church leaders urged him to “remember the poor,” which he adds he was eager to do. The New Testament emphasizes the importance of giving generously and sacrificially to the down and out as a tangible expression of God’s love and care.

Franklin D. Roosevelt once said, “The test of our progress is not whether we add more to the abundance of those who have much; it is whether we provide enough for those who have too little.” Quite the opposite, churches today never encourage giving to the poor. Much weight is placed on tithing and giving to the rich church. Churches focus primarily on their own needs and programs rather than on the needs of those inside and outside their walls.

What do we make of all this?

From what we’ve observed so far, we can extrapolate the following:

One, teaching that Christians are required to tithe to earn God’s favour is incorrect because the new covenant is founded on the belief that Jesus’ shed blood has met all the requirements for our righteousness before God. Tithing is not a prerequisite for salvation, righteousness, or receiving God’s favour. Therefore, it’s necessary to cut loose misleading and harmful beliefs that suggest non-tithers are lacking in righteousness or are unsaved. Teaching believers that they must tithe is not in line with the true Gospel of Jesus Christ. It is a departure from the message of salvation through faith in Him alone.

The church in Galatia fell prey to such a false gospel. Paul notes that they were “observing special days and months and seasons and years” as required under the old covenant. He further tells the Galatian church, “I fear for you, that somehow I have wasted my efforts on you” – Galatians 4:10-11 (NIV). Listen to the strong language that Paul uses to address the church: “I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel — which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” – Galatians 1:6-9 (NIV). The gospel that teaches tithing as a means of receiving God’s favour is a perverted gospel; one that is really no gospel at all.

Two, giving tithes to a pastor shows one’s ignorance of Biblical teachings on the tithe. God designated the Levites as the sole receivers of the tithe. “Instead, I give to the Levites as their inheritance the tithes that the Israelites present as an offering to the LORD” – Numbers 18:24 (NIV). No other group in Israel, including kings and prophets, received tithes. The Levites were a tribe in Israel designated for the priesthood. Pastors are not Levites. The majority of them are not Jews. Pastors do not serve in the temple in Jerusalem under the old covenant. Pastors are spiritual leaders in Christian communities who serve as ministers under the new covenant. This covenant, established through the death and resurrection of Jesus Christ, replaced the old Mosaic covenant and emphasizes grace, forgiveness, and salvation through faith in Jesus.

Three, we need to reiterate that the promise of material wealth was made exclusively to Jewish tithers under the old covenant. Under the new covenant, which is based on faith in Jesus Christ, material wealth is not promised to those who practice tithing. Instead, believers are encouraged to “work, doing something useful with their own hands, that they may have something to share with those in need” – Ephesians 4:28 (NIV). Non-Jews giving 10% of their income and believing that God will reward them similar to how He rewarded the Israelites is a barrel of laughs. And the ones doing the laughing are pastors on their way to the bank!

Conclusion

Tithing is a cumbersome burden for many Christians, especially those who are struggling financially. Giving 10% of one’s income can be a significant financial sacrifice, and for those who are already struggling to make ends meet, it can feel like an impossible task. Additionally, some people may feel pressured or guilted into tithing by their church or religious community which can create further stress and resentment.

More tragically, tithing is a work of the Law that separates the believer from the saving grace of Christ. The Bible teaches that salvation is a free gift of God’s grace that cannot be earned or merited through good works or obedience to the Law. Tithing, while being a noble act of giving, is ultimately a work of the Law and cannot earn a person favour with God or secure their salvation under the new covenant. The Apostle Paul warned believers against turning to the Mosaic Law and urged them to rely on the grace of Christ for their salvation. In Galatians 5:4, he wrote, “You who are trying to be justified by the Law have been alienated from Christ; you have fallen away from grace” (NIV).

While giving generously and sacrificially is an important aspect of the Christian life, it should be done out of gratitude and love for God, rather than as a means of earning favour or salvation. This does not mean that Christians should completely disregard the Old Testament, as it still provides important historical and theological context for the faith. But, as a Christian, you should believe in the grace and forgiveness offered through faith in Jesus, rather than the legalistic requirements of the Old Testament.

Christians who believe that they can “decree and declare” things into existence argue that since God made us in His image, we have the same power as God to speak things into existence. Making declarations over one’s life is a ruse to manipulate God and force Him to do what the individual desires. 

In last week’s blog, I discussed the erroneous Christian practice of “decreeing and declaring.” This week, I shall list some of the verses that subscribers to this heresy use to defend their doctrine. I have to say that this list is not exhaustive. I especially want the reader to observe the trick that heretics use to defend their position with Scripture: they take a single verse out of its context. Hence, the way to evade this type of heresy is for us to be what I call “contextual readers.”

Matthew 16:19 (NIV): “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

This sentence actually appears in two places in the Gospel of Matthew: in Matthew 16:19 and Matthew 18:18. In both places, to better understand the meaning, the contextual reader will seek to find out the meaning of the “keys” as spelt out by the context.

In the Matthew 16:19 case, the contextual reader will start reading from verse 13. The text deals with the theme of evangelism. Hence, the “keys” in this context should be understood to be the Gospel of Jesus Christ. It is only the Gospel that acts like a key that opens the doors of the Kingdom to sinful man. Adhering to the Gospel’s redemptive message, we have the authority to declare someone fit for heaven or hell based on their response to the Gospel. So we understand that, through the Gospel, we have the authority to “bind” unrepentant man for God’s judgment and also to “loose” repentant man from God’s wrath. The Amplified Version best captures this perception: “I will give you the keys (authority) of the Kingdom of Heaven; and whatever you bind [forbid, declare to be improper and unlawful] on earth will have [already] been bound in heaven, and whatever you loose [permit, declare lawful] on earth will have [already] been loosed in heaven.” Notice that, in this translation, whatever we are “binding” and “loosing” on earth is a manifestation of what God has already “bound” and “loosed” in heaven. We have no authority to “bind” and “loose” individuals apart from the constraints provided by the message of the Gospel. It is on this note that Jesus gave these instructions to His followers whenever they went out to evangelize: “If people do not welcome you, leave their town and shake the dust off your feet as a testimony against them” (Luke 9:5). By so doing, His disciples would have symbolically “bound” the rejecters of the Gospel to eternal damnation.

This phrase “binding and loosing” appears in Matthew 18:18 as well. The contextual reader will start his or her reading from verse 15 and will understand the theme of the text to be church discipline. In this text, Jesus paints a scenario where a church member has erred and refuses all stages of admonition, which are: stage 1, a church member admonishes the offender; stage 2, the church member plus two or three other church members admonish the offender; and stage 3, the entire church admonishes the offender. Jesus explains that should such an offender reject the three stages of admonition, the church is to eject the offender from her midst and treat him or her as an unbeliever. The “keys” in this context are the authority given to the church within the bounds of these three stages of admonition. Depending on how an offender responds to these three stages, the church can “bind” (forbid, declare the offender to be improper and unlawful) or “loose” (permit into fellowship and declare the offender lawful).

Job 22:28 (New King James Version): “You will also declare a thing, And it will be established for you….”

These words were spoken by Eliphaz the Temanite, one of Job’s three friends who had visited Job to console him in the wake of tragic events that befell him and his family.

Eliphaz is the first of the companions to respond to Job’s complaints. His first speech is found in chapters 4–5. According to Eliphaz, Job was not prospering because he had done something wrong. In his discourse, Eliphaz emphasized that no life that experiences such anguish as Job’s could be remotely innocent. Another address of his is found in Job 22, where he once again charges Job with major misconduct: “Is not your wickedness great? Are not your sins endless?” (Job 22:5). He goes on to list all of Job’s alleged transgressions in verses 6–9. Eliphaz believed that God would never allow bad things to happen to a good person. 

Eliphaz’s inferences about Job’s moral character were eventually proven to be false. Indeed, in Job 42:7, God singles out Eliphaz for special rebuke for his false doctrines: “After the LORD had said these things to Job, he said to Eliphaz the Temanite, ‘I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has.’” God Himself identifies Eliphaz as a false teacher with false doctrines. In verse 8, God instructs Eliphaz to sacrifice seven bulls and seven rams to atone for his sin and have Job pray for him, “and I will accept his prayer and not deal with you according to your folly.” God declares Eliphaz’s doctrine, including his Job 22:28 heresy of “declaring a thing and it shall be established for you,” as folly. Unfortunately, millions of Christians worldwide subscribe to this folly by attempting to decree and declare things into existence.

Proverbs 18:21 (NKJV): “Death and life are in the power of the tongue, And those who love it will eat its fruit.”

The book of Proverbs is a book with one-line instructions that can easily be decontextualized. The best way to study a topic in the book of Proverbs is to search out other verses in the book that touch on that particular topic. That way, the contextual reader gets a clear understanding of the verse in question. For example, Proverbs 21:14 reads: “A gift given in secret soothes anger, and a bribe concealed in the cloak pacifies great wrath” (NIV). Reading this single verse might make someone conclude that the Bible condones bribery. The message seems to be: “If you want to prosper, then arm yourself with bribes.” But if we were to read other verses in the same book that touch on this subject, we would get a clearer picture of what that verse really means.

Proverbs 15:27 (NIV) – “The greedy bring ruin to their households, but the one who hates bribes will live.”

Proverbs 17:23 – “The wicked accept bribes in secret to pervert the course of justice” (NIV).

Proverbs 29:4 – “By justice a king gives a country stability, but those who are greedy for bribes tear it down” (NIV).

All these verses in Proverbs speak against bribery. This means that Proverbs 21:14 should be interpreted in the same light. Proverbs 21:14 simply acknowledges the fact that bribery does open locked doors and condemns the practice. 

Equally, a reading of Proverbs 18:21 will seem to support the heresy that man has the power to create reality through his words. In fact, Jesse Duplantis is quoted as saying: “I am going to say something that will knock your lights off. God has the power to take life but he can’t. He’s got the power to do it but he won’t. He’s bound, he can’t. He says death and life are in the power of whose tongue? Yours.”

It is not uncommon to hear proponents of this heresy tell a sick person: “Be careful how you speak. Death and Life is in the power of your tongue. Stand on the word of God in faith and speak life. Don’t say you’re sick! That just cancels out the prayer of healing.” But is this what the verse really says: that man can create reality with his spoken word? Let’s inspect Proverbs to see what the book in general says about the power of man’s words.

Proverbs 6:2 – “You have been trapped by what you said, ensnared by the words of your mouth” (NIV).

Proverbs 13:2 (Holman Christian Standard Bible): “From the words of his mouth, a man will enjoy good things, but treacherous people have an appetite for violence.”

Proverbs 13:3 (Amplified Bible): “The one who guards his mouth [thinking before he speaks] protects his life; The one who opens his lips wide [and chatters without thinking] comes to ruin.”

Proverbs 21:23 (Message Translation): “Watch your words and hold your tongue; you’ll save yourself a lot of grief.”

Again, this has nothing to do with inventive visualization or the ability of believers to summon things from nothing. A study of these Scriptures reveals that man can only influence but not create reality. Scripture does provide us with many universal truths about how our words can either be constructive and edifying or harmful and crippling. For example, if you are called in for a job interview and end up giving incorrect answers, the words you speak will have a negative impact on your future. None of us can bring a non-entity into existence with our words. Only God has that power, as demonstrated in Genesis 1.

Conclusion

Now more than ever, it is very essential for believers to be equipped with the necessary skills for practicing discernment. The sad reality is, discernment has been redefined by contemporary Christianity as being judgmental, and, as a result, all manner of heresies has crept into the church. The Apostle Paul wrote to the Corinthian church in 2 Corinthians 11:4 – “For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough” – (ESV).

God has given every believer the obligation to exercise discernment. As a believer, you need to understand theological truth, learn how to handle the Word correctly, and so determine whether what you are being taught is in line with God’s truth.

In the next three weeks, starting with this one, I will analyze three errors in prayer that Christians make.

I’m sure you’ve come across such a prayer among Christian circles: “I decree and declare that by the power in the name of Jesus Christ, every evil altar against my destiny is destroyed in the name of Jesus Christ!” But what Biblical mandate do we have to carry out such an exercise?

Error number one: decreeing and declaring.

• Definitions

The Merriam Webster dictionary defines a decree as “an order usually having the force of law.” A decree is therefore a legal order given by a legal authority. A decree has to be issued by someone who has the authority to do so in order for it to be considered legitimate. 

A declaration, on the other hand, is defined by the same dictionary as “the act of making something known formally, officially, or explicitly.” By definition, a declaration does not have the ability to make what you declare materialize on its own. It’s simply a statement of fact. It lacks any creative or causative power. It does not have to be issued by a legal authority, as is the case with a decree. So, going by these definitions, a declaration is not nearly as effective as a decree.

In this article, I wish to show you that while humans can declare some things as spelled out in Scripture, they do not have the power to decree. Certainly, mankind does not have the power to bring things into existence through the spoken word. Only God possesses that power.

The Bible’s view

As human beings, we can only declare the truth as espoused in Scripture. For example, in Joel 1:14, God tells the priests in Israel to “declare a holy fast; call a sacred assembly. Summon the elders and all who live in the land to the house of the LORD your God, and cry out to the LORD” (NIV). In this passage, the priests were declaring what the Law of Moses prescribes: a sacred assembly, crying out to the Lord, etc. We have no mandate to declare things that God has not permitted. In the New Testament, after His resurrection, Jesus told His disciples to “go into all the world and preach the gospel to all creation” (Mark 16:15). In other words, He was commanding them to “declare” the gospel to all people. In this context, the disciples could only declare the Gospel as defined by Jesus. No more, no less. In Jeremiah 14:14, the Lord laments about individuals who were declaring things that were not in line with Scripture: “The prophets are prophesying lies in my name. I have not sent them or appointed them or spoken to them. They are prophesying to you false visions, divinations, idolatries and the delusions of their own minds.” Sounds familiar? Aren’t we Christians guilty of declaring “delusions of our own minds” that have no Scriptural support?

It is unbecoming for a Christian to declare that only good things will come his or her way. That is contrary to Scripture which tells us that hardships are part and parcel of a believer’s existence. Jesus Himself told His disciples: “In this world you will have trouble.” (John 16:33, NIV). The apostle Paul told the believers he came across in Lystra, Iconium, and Antioch: “We must endure many hardships to enter the kingdom of God” (Acts 14:22, NIV). Subscribers to the prosperity gospel have been taught that because they are now “gods,” they can overrule the teachings of Jesus and the Apostle Paul by decreeing and declaring success, wealth, and blessings for themselves.

Only God has the power to decree. Isaiah 46:8–10 (NKJV): “Remember this, and show yourselves men; Recall to mind, O you transgressors. Remember the former things of old, For I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, And from ancient times things that are not yet done, Saying, ‘My counsel shall stand, And I will do all My pleasure.’”

The Prosperity Gospel

The prosperity gospel has deified man by elevating him to godlike status. According to this false gospel, Jesus died to restore you to the godlike status that man had before the fall. This lie is as old as the book of Genesis, when the serpent in the garden of Eden tricked Eve into eating the forbidden fruit, saying: “For God knows that when you eat from it, your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5, NIV).

One of the proponents of this error is Kenneth Copeland, who broadcasts his sermons worldwide on his Victory Channel. He is quoted as saying: “He [Adam] was not subordinate to God – Adam was walking as a god! What he said went, what he did counted; and when he bowed his knee to Satan and put Satan up above him then there wasn’t anything God could do about it because a “god” had placed Satan there. Adam, remember, was created in the god-class, but when he committed high treason he fell below the god-class.” Copeland is also quoted as saying: “Speak God’s words over your circumstances today. Speak His words in faith and watch Him move!” And also: “By getting the Word deep into your spirit and speaking it boldly out your mouth, you release spiritual power to change things in the natural circumstances.“

In his book Apostasy! Jeff Kluttz writes: “The teaching of man’s elevation to god-status is an essential element of Word of Faith systematic theology. It is from this premise that the supporters of these wicked teachers can be shaped into an understanding of the rest of the theological story. From a god-status, man is in control and can do as God did, using the force of faith to create one’s own reality and shape one’s own future. The end result, according to these teachers, puts man utterly in control of his own circumstances, being an incarnation of Christ, with authority to rule one’s own life. Man has not only become ‘like’ God, but has trumped God’s power entirely, making man fully in control of his own destiny and even the very actions of God. Satan must be very proud of these men. His original sin has come to fruition within the walls of the apostate church.”

Of course, proponents of this “decree and declare” heresy claim to have Scriptural backing for this teaching. In my next blog article next week, I shall examine some of the verses that are used to justify this false doctrine and also show you how they have been taken out of context to make them mean what they don’t mean.

A Supplicant Posture

Needless to say, all through Scripture, our Lord taught us to adopt a supplicant posture before our God. As limited creatures, we are in total dependence on an all-sufficient God to meet our needs. We do not have the power to create reality. Therefore, Jesus taught us to pray to the all-sufficient God to meet our needs. Nowhere in Scripture does Jesus indicate that we remotely have the power to decree our problems away. Take note of the following teachings from Jesus:

John 16:24 – “Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete” (NIV).

Matthew 7:7 – ““Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (NIV).

Matthew 9:38 – “Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (NIV).

John 14:14 – “You may ask me for anything in my name, and I will do it” (NIV).

All through the famous Lord’s prayer in Matthew 6:9, Jesus never indicates that we can decree and declare reality.

We are to petition Jesus for our needs. Then Jesus, Who is God and has the legal power and standing to decree and declare, will bring about the reality we seek if our prayer is in accordance with His will. “This is the confidence we have in approaching God; that if we ask anything according to his will, he hears us. And if we know that he hears us – whatever we ask – we know that we have what we asked of him” (1 John 5:14-15, NIV).

We must mature in our faith and understanding of Scripture and discard any mechanical theories regarding how prayer operates. Prayer is not magic, and God is not a cosmic robot to be ordered around with our decrees and declarations. Such practices are openly disrespectful to God.